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It lies at the origin of the Roman Catechism, which is also known by the name of that council and which is a work of the first rank as a summary of Christian teaching. Thanks to the work of holy bishops and theologians such as St. Peter Canisius, St. Charles Borromeo, St. Turibius of Mongrovejo or St. Robert Bellarmine, it occasioned the publication of numerous catechisms. The General Catechetical Directory the sessions of the Synod of Bishops devoted to evangelization and catechesis , the apostolic exhortations Evangelii nuntiandi and Catechesi tradendae , attest to this.

The Extraordinary Synod of Bishops in asked "that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed"13 The Holy Father, Pope John Paul II, made the Synod's wish his own, acknowledging that "this desire wholly corresponds to a real need of the universal Church and of the particular Churches. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium.

It is intended to serve "as a point of reference for the catechisms or compendia that are composed in the various countries". It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful. Part One: The Profession of Faith 14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men.

The profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. Part Two: The Sacraments of Faith 15 The second part of the Catechism explains how God's salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church's liturgy Section One , especially in the seven sacraments Section Two.

Part Three: The Life of Faith 16 The third part of the Catechism deals with the final end of man created in the image of God: beatitude, and the ways of reaching it - through right conduct freely chosen, with the help of God's law and grace Section One , and through conduct that fulfills the twofold commandment of charity, specified in God's Ten Commandments Section Two.

Part Four: Prayer in the Life of Faith 17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers Section One. It concludes with a brief commentary on the seven petitions of the Lord's Prayer Section Two , for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us.

It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text numbers found at the end of a sentence referring to other paragraphs that deal with the same theme , as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.

For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.

These texts have often been chosen with a view to direct catechetical use. It seeks to help deepen understanding of faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful: Whoever teaches must become "all things to all men" 1 Cor , to win everyone to Christ.

Above all, teachers must not imagine that a single kind of soul has been entrusted to them, and that consequently it is lawful to teach and form equally all the faithful in true piety with one and the same method! Let them realize that some are in Christ as newborn babes, others as adolescents, and still others as adults in full command of their powers. Those who are called to the ministry of preaching must suit their words to the maturity and understanding of their hearers, as they hand on the teaching of the mysteries of faith and the rules of moral conduct.

Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love. Acts CT Mt ; Rom CT ; Before expounding the Church's faith, as confessed in the Creed, celebrated in the liturgy and lived in observance of God's commandments and in prayer, we must first ask what "to believe" means.

Faith is man's response to God, who reveals himself and gives himself to man, at the same time bringing man a superabundant light as he searches for the ultimate meaning of his life. Thus we shall consider first that search Chapter One , then the divine Revelation by which God comes to meet man Chapter Two , and finally the response of faith Chapter Three.

Only in God will he find the truth and happiness he never stops searching for: The dignity of man rests above all on the fact that he is called to communion with God.

This invitation to converse with God is addressed to man as soon as he comes into being. For if man exists it is because God has created him through love, and through love continues to hold him in existence.

He cannot live fully according to truth unless he freely acknowledges that love and entrusts himself to his creator. These forms of religious expression, despite the ambiguities they often bring with them, are so universal that one may well call man a religious being: From one ancestor [God] made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him - though indeed he is not far from each one of us.

For "in him we live and move and have our being. But this search for God demands of man every effort of intellect, a sound will, "an upright heart", as well as the witness of others who teach him to seek God. You are great, O Lord, and greatly to be praised: great is your power and your wisdom is without measure.

And man, so small a part of your creation, wants to praise you: this man, though clothed with mortality and bearing the evidence of sin and the proof that you withstand the proud. Despite everything, man, though but a small a part of your creation, wants to praise you. You yourself encourage him to delight in your praise, for you have made us for yourself, and our heart is restless until it rests in you. These are also called proofs for the existence of God, not in the sense of proofs in the natural sciences, but rather in the sense of "converging and convincing arguments", which allow us to attain certainty about the truth.

These "ways" of approaching God from creation have a twofold point of departure: the physical world, and the human person. As St. Paul says of the Gentiles: For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. Augustine issues this challenge: Question the beauty of the earth, question the beauty of the sea, question the beauty of the air distending and diffusing itself, question the beauty of the sky.

All respond: "See, we are beautiful. These beauties are subject to change. Who made them if not the Beautiful One [Pulcher] who is not subject to change? In all this he discerns signs of his spiritual soul. The soul, the "seed of eternity we bear in ourselves, irreducible to the merely material",9 can have its origin only in God. Thus, in different ways, man can come to know that there exists a reality which is the first cause and final end of all things, a reality "that everyone calls God".

But for man to be able to enter into real intimacy with him, God willed both to reveal himself to man and to give him the grace of being able to welcome this revelation in faith.

The proofs of God's existence, however, can predispose one to faith and help one to see that faith is not opposed to reason. Man has this capacity because he is created "in the image of God".

For the truths that concern the relations between God and man wholly transcend the visible order of things, and, if they are translated into human action and influence it, they call for self-surrender and abnegation. The human mind, in its turn, is hampered in the attaining of such truths, not only by the impact of the senses and the imagination, but also by disordered appetites which are the consequences of original sin.

So it happens that men in such matters easily persuade themselves that what they would not like to be true is false or at least doubtful. We can name God only by taking creatures as our starting point, and in accordance with our limited human ways of knowing and thinking.

The manifold perfections of creatures - their truth, their goodness, their beauty all reflect the infinite perfection of God. Consequently we can name God by taking his creatures" perfections as our starting point, "for from the greatness and beauty of created things comes a corresponding perception of their Creator".

We must therefore continually purify our language of everything in it that is limited, image-bound or imperfect, if we are not to confuse our image of God--"the inexpressible, the incomprehensible, the invisible, the ungraspable"--with our human representations. Likewise, we must recall that "between Creator and creature no similitude can be expressed without implying an even greater dissimilitude";17 and that "concerning God, we cannot grasp what he is, but only what he is not, and how other beings stand in relation to him.

Coming from God, going toward God, man lives a fully human life only if he freely lives by his bond with God. Augustine, Conf. Vatican Council I, can. This is the reason why believers know that the love of Christ urges them to bring the light of the living God to those who do not know him or who reject him. GS ; Mt ; Gen ; Jon Acts ,17; ; Wis Augustine, Sermo , 2:PL 38, Thomas Aquinas, STh I,2,3. Gen Thomas Aquinas, STh I,1,1. John Chrysostom, Anaphora.

But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divine Revelation. This he does by revealing the mystery, his plan of loving goodness, formed from all eternity in Christ, for the benefit of all men.

His will was that men should have access to the Father, through Christ, the Word made flesh, in the Holy Spirit, and thus become sharers in the divine nature. It involves a specific divine pedagogy: God communicates himself to man gradually. He prepares him to welcome by stages the supernatural Revelation that is to culminate in the person and mission of the incarnate Word, Jesus Christ.

Irenaeus of Lyons repeatedly speaks of this divine pedagogy using the image of God and man becoming accustomed to one another: The Word of God dwelt in man and became the Son of man in order to accustom man to perceive God and to accustom God to dwell in man, according to the Father's pleasure.

And furthermore, wishing to open up the way to heavenly salvation - he manifested himself to our first parents from the very beginning. For he wishes to give eternal life to all those who seek salvation by patience in well-doing. Again and again you offered a covenant to man. The covenant with Noah after the flood gives expression to the principle of the divine economy toward the "nations", in other words, towards men grouped "in their lands, each with [its] own language, by their families, in their nations".

It is intended to limit the pride of fallen humanity10 united only in its perverse ambition to forge its own unity as at Babel. God forms his people Israel 62 After the patriarchs, God formed Israel as his people by freeing them from slavery in Egypt.

He established with them the covenant of Mount Sinai and, through Moses, gave them his law so that they would recognize him and serve him as the one living and true God, the provident Father and just judge, and so that they would look for the promised Savior.

The purest figure among them is Mary. In him he has said everything; there will be no other word than this one. John of the Cross, among others, commented strikingly on Hebrews In giving us his Son, his only Word for he possesses no other , he spoke everything to us at once in this sole Word - and he has no more to say.

Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behavior but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history.

Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept "revelations" that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations". He has thus provided the definitive, superabundant answer to the questions that man asks himself about the meaning and purpose of his life.

Gen and offered them his covenant. It will remain in force as long as the world lasts. By the covenant God formed his people and revealed his law to them through Moses. Through the prophets, he prepared them to accept the salvation destined for all humanity. The Son is his Father's definitive Word; so there will be no further Revelation after him. Dei Filius:DS Eph ; ; 2 Pt Irenaeus, Adv.

Jn ; Rom Gen ; Rom Wis ; Gen Rom Gen ; Lk ; DV 3. Gen ; Heb ; Ezek Gal Rom ; Jn ; Rom , Isa ; Jer ; Heb Ezek 36; Isa ; Ezek ; Lk John of the Cross, tr. Kavanaugh, OCD, and O. In preaching the Gospel, they were to communicate the gifts of God to all men. This Gospel was to be the source of all saving truth and moral discipline. They gave them their own position of teaching authority.

Through Tradition, "the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes. And the Holy Spirit, through whom the living voice of the Gospel rings out in the Church - and through her in the world - leads believers to the full truth, and makes the Word of Christ dwell in them in all its richness.

For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal.

It transmits it to the successors of the apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching. Both Scripture and Tradition must be accepted and honored with equal sentiments of devotion and reverence. The first generation of Christians did not yet have a written New Testament, and the New Testament itself demonstrates the process of living Tradition.

Tradition is to be distinguished from the various theological, disciplinary, liturgical or devotional traditions, born in the local churches over time. These are the particular forms, adapted to different places and times, in which the great Tradition is expressed. In the light of Tradition, these traditions can be retained, modified or even abandoned under the guidance of the Church's Magisterium. So, in maintaining, practicing and professing the faith that has been handed on, there should be a remarkable harmony between the bishops and the faithful.

Its authority in this matter is exercised in the name of Jesus Christ. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith.

The dogmas of the faith 88 The Church's Magisterium exercises the authority it holds from Christ to the fullest extent when it defines dogmas, that is, when it proposes, in a form obliging the Christian people to an irrevocable adherence of faith, truths contained in divine Revelation or also when it proposes, in a definitive way, truths having a necessary connection with these.

Dogmas are lights along the path of faith; they illuminate it and make it secure. Conversely, if our life is upright, our intellect and heart will be open to welcome the light shed by the dogmas of faith.

They have received the anointing of the Holy Spirit, who instructs them53 and guides them into all truth. This characteristic is shown in the supernatural appreciation of faith sensus fidei on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals. The People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life.

Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls. Jn Mt ; Mk Col Cyprian, Epist. LG Augustine, De praed. Jude 3. Lk , Gregory the Great, Hom. She never ceases to present to the faithful the bread of life, taken from the one table of God's Word and Christ's Body. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.

Be especially attentive "to the content and unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted. Read the Scripture within "the living Tradition of the whole Church".

According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture ". Be attentive to the analogy of faith. The senses of Scripture According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses.

The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.

The moral sense. The events reported in Scripture ought to lead us to act justly. Paul says, they were written "for our instruction". The anagogical sense Greek: anagoge, "leading". We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.

For, of course, all that has been said about the manner of interpreting Scripture is ultimately subject to the judgement of the Church which exercises the divinely conferred commission and ministry of watching over and interpreting the Word of God. It includes 46 books for the Old Testament 45 if we count Jeremiah and Lamentations as one and 27 for the New.

Its books are divinely inspired and retain a permanent value,92 for the Old Covenant has never been revoked. The Church has always vigorously opposed the idea of rejecting the Old Testament under the pretext that the New has rendered it void Marcionism. The New Testament "The Word of God, which is the power of God for salvation to everyone who has faith, is set forth and displays its power in a most wonderful way in the writings of the New Testament"96 which hand on the ultimate truth of God's Revelation.

Their central object is Jesus Christ, God's incarnate Son: his acts, teachings, Passion and glorification, and his Church's beginnings under the Spirit's guidance.

The life and teaching of Jesus. The Church holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up.

The oral tradition. The written Gospels. Behold and retain what our Lord and Master, Christ, has taught by his words and accomplished by his deeds. I'm always finding fresh lights there; hidden meanings which had meant nothing to me hitherto. Such typological reading discloses the inexhaustible content of the Old Testament; but it must not make us forget that the Old Testament retains its own intrinsic value as Revelation reaffirmed by our Lord himself.

Early Christian catechesis made constant use of the Old Testament. The ministry of the Word, too - pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place - is healthily nourished and thrives in holiness through the Word of Scripture.

Ignorance of the Scriptures is ignorance of Christ. Victor, De arca Noe 2,8:PL , cf. He thus gives assurance that their writings teach without error his saving truth cf. What comes from the Spirit is not fully "understood except by the Spirit's action' cf.

Origen, Hom. Is Heb Augustine, En. Ps ; Jn DV Jn ; 2 Tim ; 2 Pet ; Bernard, S. Lk Thomas Aquinas, Expos. Ps Rev Walz: Angelicum 6 Augustine, Contra epistolam Manichaei, 5,6:PL 42, DS ; ; Caesaria the Younger to St. Richildis and St. Radegunde, SCh , A 83v. Mk Cf. Augustine, Quaest. Phil and St. Jerome, Commentariorum in Isaiam libri xviii prol. Sacred Scripture calls this human response to God, the author of revelation, "the obedience of faith".

Abraham is the model of such obedience offered us by Sacred Scripture. The Virgin Mary is its most perfect embodiment. Abraham - "father of all who believe" The Letter to the Hebrews, in its great eulogy of the faith of Israel's ancestors, lays special emphasis on Abraham's faith: "By faith, Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go. And by faith Abraham offered his only son in sacrifice.

The Letter to the Hebrews proclaims its eulogy of the exemplary faith of the ancestors who "received divine approval". By faith Mary welcomes the tidings and promise brought by the angel Gabriel, believing that "with God nothing will be impossible" and so giving her assent: "Behold I am the handmaid of the Lord; let it be [done] to me according to your word. She never ceased to believe in the fulfillment of God's word. And so the Church venerates in Mary the purest realization of faith.

At the same time, and inseparably, it is a free assent to the whole truth that God has revealed. As personal adherence to God and assent to his truth, Christian faith differs from our faith in any human person.

It is right and just to entrust oneself wholly to God and to believe absolutely what he says. It would be futile and false to place such faith in a creature. It is the Holy Spirit who reveals to men who Jesus is. For "no one can say "Jesus is Lord", except by the Holy Spirit",22 who "searches everything, even the depths of God.

No one comprehends the thoughts of God, except the Spirit of God. Peter confessed that Jesus is the Christ, the Son of the living God, Jesus declared to him that this revelation did not come "from flesh and blood", but from "my Father who is in heaven".

But it is no less true that believing is an authentically human act. Trusting in God and cleaving to the truths he has revealed is contrary neither to human freedom nor to human reason. Even in human relations it is not contrary to our dignity to believe what other persons tell us about themselves and their intentions, or to trust their promises for example, when a man and a woman marry to share a communion of life with one another.

If this is so, still less is it contrary to our dignity to "yield by faith the full submission of. It is more certain than all human knowledge because it is founded on the very word of God who cannot lie. To be sure, revealed truths can seem obscure to human reason and experience, but "the certainty that the divine light gives is greater than that which the light of natural reason gives. The grace of faith opens "the eyes of your hearts"34 to a lively understanding of the contents of Revelation: that is, of the totality of God's plan and the mysteries of faith, of their connection with each other and with Christ, the center of the revealed mystery.

Augustine, "I believe, in order to understand; and I understand, the better to believe. Since the same God who reveals mysteries and infuses faith has bestowed the light of reason on the human mind, God cannot deny himself, nor can truth ever contradict truth. The humble and persevering investigator of the secrets of nature is being led, as it were, by the hand of God in spite of himself, for it is God, the conserver of all things, who made them what they are.

The act of faith is of its very nature a free act. Consequently they are bound to him in conscience, but not coerced. This fact received its fullest manifestation in Christ Jesus. His kingdom. We can lose this priceless gift, as St.

Paul indicated to St. Timothy: "Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith. Then we shall see God "face to face", "as he is". The world we live in often seems very far from the one promised us by faith.

Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it. Rom ; Jer ; Ps ; Mt Gal ; Mt DS ; Dei Filius 3:DS Mk 16 20; Heb Anselm, Prosl.

Augustine, Sermo 43,7,9:PL 38, CIC, can. Jn ; Mk ; Lk ; Jas But faith is not an isolated act. No one can believe alone, just as no one can live alone.

You have not given yourself faith as you have not given yourself life. The believer has received faith from others and should hand it on to others. Our love for Jesus and for our neighbor impels us to speak to others about our faith. Each believer is thus a link in the great chain of believers. I cannot believe without being carried by the faith of others, and by my faith I help support others in the faith.

Everywhere, it is the Church that first confesses the Lord: "Throughout the world the holy Church acclaims you", as we sing in the hymn "Te Deum"; with her and in her, we are won over and brought to confess: "I believe", "We believe". It is through the Church that we receive faith and new life in Christ by Baptism. She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith.

Irenaeus of Lyons, a witness of this faith, declared: "Indeed, the Church, though scattered throughout the whole world, even to the ends of the earth, having received the faith from the apostles and their disciples. The Churches established in Germany have no other faith or Tradition, nor do those of the Iberians, nor those of the Celts, nor those of the East, of Egypt, of Libya, nor those established at the center of the world. It involves an assent of the intellect and will to the self-revelation God has made through his deeds and words.

In order to believe, man needs the interior helps of the Holy Spirit. The Church's faith precedes, engenders, supports and nourishes our faith. The Church is the mother of all believers. Cyprian, De unit. The Lord himself affirms: "He who believes and is baptized will be saved; but he who does not believe will be condemned" Mk Thomas Aquinas.

Through him all things were made. For us men and for our salvation, he came down from heaven: He was conceived by the by the power of the Holy Spirit power of the Holy Spirit he was born of the Virgin Mary, and born of the Virgin Mary.

He suffered under Pontius Pilate, For our sake he was crucified was crucified, died, and was buried. On the third day he rose again. On the third day he rose again in fulfillment of the Scriptures; He ascended into heaven he ascended into heaven and is seated at the right hand of the Father. He will come again to judge He will come again in glory the living and the dead to judge the living and the dead, and his kingdom will have no end.

I believe in the Holy Spirit, We believe in the Holy Spirit, the holy catholic Church, the Lord, the giver of life, the communion of saints, who proceeds from the the forgiveness of sins, Father and the Son.

He has spoken through the Prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins.

We look for the resurrection of the dead, and the life of the world to come. And just as the mustard seed contains a great number of branches in a tiny grain, so too this summary of faith encompassed in a few words the whole knowledge of the true religion contained in the Old and the New Testaments.

They are called "creeds" on account of what is usually their first word in Latin: credo "I believe". They are also called "symbols of faith". The broken parts were placed together to verify the bearer's identity. The symbol of faith, then, is a sign of recognition and communion between believers. Symbolon also means a gathering, collection or summary. A symbol of faith is a summary of the principal truths of the faith and therefore serves as the first and fundamental point of reference for catechesis.

The symbol of faith is first and foremost the baptismal creed. It comes with a complete index, footnotes and cross-references for a fuller understanding of every subject. The word catechism means 'instruction' - this book will serve as the standard for all future catechisms. Using the tradition of explaining what the Church believes the Creed , what she celebrates the Sacraments , what she lives the Commandments , and what she prays the Lord's Prayer , the Catechism of the Catholic Church offers challenges for believers and answers for all those interested in learning about the mystery of the Catholic faith.

The Catechism of the Catholic Church is a positive, coherent and contemporary map for our spiritual journey toward transformation. Within a year after it first appeared, over three million copies were in circulation in nine languages. Pope John Paul II has described the catechism as 'a sure and authentic source book for the teaching of Catholic doctrine.

The articles in this book originated as talks at that meeting. The scholars offered their frank evaluations of the document, considered ways that it interfaces with American culture and speculated on how it would influence Catholic thought and conduct.

Among other issues, they touch on ecumenism and interreligious dialogue, on the formation of personal conscience and the promotion of peace and justice. Notes on Doctrinal and Spiritual Subjects Fr. Faber — pdf, text, kindle format: volume I, volume II. Challoner — pdf. Butler — pdf, text, epub, kindle. Bagshawe — pdf, text, kindle format. Arthur Devine — pdf, text, kindle format.

Humphrey — pdf, text, epub, kindle format. Heeg — pdf, text, kindle format. Lanigan — pdf, text, kindle format. Devine — pdf, text, kindle format. Vassall-Phillips — pdf, text, kindle format. Leonard of Port-Maurice — pdf, text, kindle format. Faber — pdf, text, kindle format.

Garside — pdf, text, epub, kindle format. The Bread of Life, or, St. Thomas Aquinas on the Adorable Sacrament of the Altar — pdf, text, kindle format. Talbot — pdf, text, kindle format. John Eudes — pdf; or audiobook here: part 1, part 2.

Francois Xavier Schouppe — pdf, text, kindle. Nageleisen — pdf. Coleridge — pdf, text, kindle. Saint-Jure — pdf: vol. Sylvester Berry — pdf; or pdf, kindle here. Thomas Aquinas Fr. Cameron — pdf, kindle; or pdf here. Garrigou-Lagrange — pdf. Lambing — pdf, text, epub, kindle format. Livius — pdf. Peter both by T. Allies — pdf, text, kindle format. Kenrick — pdf, text, epub, kindle format. Upon This Rock: St. Ray — epub. Allnatt — pdf, text, kindle format. Waterworth — pdf, text, kindle format.

Alphonsus de Liguori — pdf, text, kindle format. Stapleton — pdf, text, kindle format. Challoner — pdf, epub, kindle: Old Testament; New Testament. Pius V — pdf; or also here and here; or pdf, text, kindle format here; or audio here many parts or here: part 1, part 2; [latin here]. Catechism of St. Pius X — read online; or pdf here; or epub here; or pdf, epub, kindle format here. The Baltimore Catechism 3 for post-Confirmation classes — pdf, epub; or read online here; or audio here.

Spirago — pdf, text, kindle. Spirago — pdf, text, kindle format. My First Communion Bp. Louis L. Morrow — pdf, epub, kindle format catechism for First Communion. Faa di Bruno — pdf, text, kindle.

An Introduction to the Catholic Faith; incl. Peter Canisius — pdf, text, kindle format. Mueller — pdf, text, epub, kindle format: volume I, vol. V, vol. VI, vol. VII, vol. VIII, vol. Lemius — pdf, text, kindle format. Summa Theologica St. Sources of Catholic Dogma Fr. Denzinger — read online; also here; [latin text here]; or pdf here and here. Fenton — pdf. Dogmatic Theology Mons. Dogmatic Theology I. Pohle — pdf, text, kindle format.

Dogmatic Theology III. Pohle — pdf, text, kindle. Dogmatic Theology V. Dogmatic Theology VI. Joseph Pohle — pdf, text. The Sacraments, Vol. Dogmatic Theology IX. Dogmatic Theology XI. Dogmatic Theology XII. McHugh, C. Callan — text; or kindle format and epub here or here.

IX, vol. X, vol. XI, vol. XII, vol. XIII, vol. XIV, vol. Leonhard Goffine — read online; or pdf, text, kindle format here. Introduction to the Study of Holy Scripture A. Breen — pdf, text, kindle format; or pdf here.